Creation—Destruction—Reconstruction
Structurally identical biblical accounts of creation, destruction, and restoration are viewed as a manifestation of dialectic triad thesis-antithesis-synthesis.
Structurally identical biblical accounts of creation, destruction, and restoration are viewed as a manifestation of dialectic triad thesis-antithesis-synthesis.
And every meal-offering of thine shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy G‑d to be lacking from thy meal-offering; with all thy offerings thou shalt offer salt." (Leviticus 2:13) Torah dictates that all offerings to G‑d must be brought together with salt. Classical commentators ask: What is so special about salt that it is an indispensable ingredient of any sacrifice? Moreover, why is it called the covenant of salt? Nachmanides explains: The Torah also uses this covenant as a model for other covenants, as both the priestly covenant[1] and the Davidic covenant[2] are called “covenant of salt” because they are upheld just as the sacrificial covenant of salt…. I am of the opinion that the significance is that the salt is water, which [...]
The Lord spoke to Moses, saying: Speak to the children of Israel and you shall say to them that they shall make for themselves fringes [ẓiẓit] on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner. (Num. 15:37,38) They [Koraḥ and his men] assembled against Moses and Aaron, and said to them, “You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly” (Num. 16:3) The Torah portion Shelach deals primarily with the fiasco of the spies sent by Moses to scout out the land of Canaan. The portion ends, however, seemingly out of turn, with the commandment to [...]
These are the journeys of the children of Israel… (Numbers 33:1) When G-d brought the Jews out from Egypt, He brought them out with the mystery of the 42-letter name, just as He created heaven and earth… (Zohar Chadash) The forty-two “stations” from Egypt to the Promised Land are replayed in the life of every individual Jew, as his soul journeys from its descent to earth at birth to its return to its Source. (Rabbi Israel Baal Shem Tov) Torah portion Massei (Num. 33-35) recalls forty-two journeys of the Children of Israel in the Sinai desert after the Exodus from Egypt. This is not the first time the concept of forty-two journeys appears in the Torah. Commenting on the Biblical verse, "And G‑d said, 'Behold, I Will Cause to Rain Bread from Heaven for You,’” (Ex. 25:5) [...]
On Seder night we drink four cups of wine and eat three matzoth. Why four cups and not three? Why three matzoth and not four? The same numerical relationship exists among our forefathers. We have the patriarchs – Avraham (Abraham), Yitzchak (Isaac) and Yaakov (Jacob). But we have four matriarchs – Sarah, Rivkah (Rebeca) Rachel, and Leah. This dynamics also manifests itself in the holiest name of G‑d – Tetragrammaton – Y‑H‑W‑H. Why does the four-letter Name have only three unique letters, Yud, Heh, and Vav? According to Sefer Yetzirah – a classic text of Kabbalah attributed to Abraham or to Rabbi Akiva – there are three letters of Hebrew Alef Bet called mothers: Alef, Mem, and Shin, which are considered to be “primary” letters. The three mothers represent the basic logical triad [...]